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剑桥雅思18Test2Passage2阅读原文翻译 Living with artificial intell […]


剑桥雅思18Test2Passage2阅读原文翻译 Living with artificial intelligence 与人工智能共存


剑桥雅思18 Test2 Passage2阅读原文翻译



Powerful artificial intelligence (AI) needs to be reliably aligned with human values, but does this mean AI will eventually have to police those values?



This has been the decade of AI, with one astonishing feat after another. A chess-playing AI that can defeat not only all human chess players, but also all previous human-programmed chess machines, after learning the game in just four hours? That’s yesterday’s news, what’s next? True, these prodigious accomplishments are all in so-called narrow Al, where machines perform highly specialised tasks. But many experts believe this restriction is very temporary. By mid-century, we may have artificial general intelligence (AGI) – machines that can achieve human-level performance on the full range of tasks that we ourselves can tackle.

这个十年是属于AI的。它们一次又一次地创造了令人惊叹的壮举。一个下棋的AI在仅仅学习四个小时之后,就不仅能够击败所有人类棋手,还能击败所有之前由人类编程的棋类机器?这已经是昨天的新闻了,接下来呢?诚然,这些惊人的成就都是在所谓的狭义AI领域中取得的,即机器执行高度专业化的任务。但是,许多专家认为这种限制即将消失。到了本世纪中叶,我们可能会拥有人工通用智能(AGI)— 机器将会在所有我们自己能够处理的任务上达到人类水平。


If so, there’s little reason to think it will stop there. Machines will be free of many of the physical constraints on human intelligence. Our brains run at slow biochemical processing speeds on the power of a light bulb, and their size is restricted by the dimensions of the human birth canal. It is remarkable what they accomplish, given these handicaps. But they may be as far from the physical limits of thought as our eyes are from the incredibly powerful Webb Space Telescope.



Once machines are better than us at designing even smarter machines, progress toward these limits could accelerate. What would this mean for us? Could we ensure safe and worthwhile coexistence with such machines? On the plus side, AI is already useful and profitable for many things, and super AI might be expected to be super useful, and super profitable. But the more powerful AI becomes, the more important it will be to specify its goals with great care. Folklore is full of tales of people who ask for the wrong thing, with disastrous consequences – King Midas, for example, might have wished that everything he touched turned to gold, but didn’t really intend this to apply to his breakfast.



So we need to create powerful AI machines that are ‘human-friendly’- that have goals reliably aligned with our own values. One thing that makes this task difficult is that we are far from reliably human-friendly ourselves. We do many terrible things to each other and to many other creatures with whom we share the planet. If superintelligent machines don’t do a lot better than us, we’ll be in deep trouble. We’ll have powerful new intelligence amplifying the dark sides of our own fallible natures.



For safety’s sake, then, we want the machines to be ethically as well as cognitively superhuman. We want them to aim for the moral high ground, not for the troughs in which many of us spend some of our time. Luckily they’ll be smart enough for the job. If there are routes to the moral high ground, they’ll be better than us at finding them, and steering us in the right direction.



However, there are two big problems with this utopian vision. One is how we get the machines started on the journey, the other is what it would mean to reach this destination. The ‘getting started’ problem is that we need to tell the machines what they’re looking for with sufficient clarity that we can be confident they will find it – whatever ‘it’ actually turns out to be. This won’t be easy, given that we are tribal creatures and conflicted about the ideals ourselves. We often ignore the suffering of strangers, and even contribute to it, at least indirectly. How then, do we point machines in the direction of something better?

然而,这种乌托邦式的愿景存在两个重大问题。一是我们如何让机器开始这个旅程,另一个是达到这个目标意味着什么。”开始”的问题在于,我们文章来自老烤鸭雅思需要以足够清晰的方式告诉机器它们正在寻找什么,以便我们能够相信它们将找到它 — 无论这个”它”实际上是什么。这并不容易,因为我们是部族生物,自己对理想本身都存在争议。我们经常忽视陌生人的痛苦,甚至间接地促成了它。那么,我们应该如何引导机器朝着更好的方向发展呢?


As for the ‘destination’ problem, we might, by putting ourselves in the hands of these moral guides and gatekeepers, be sacrificing our own autonomy – an important part of what makes us human. Machines who are better than us at sticking to the moral high ground may be expected to discourage some of the lapses we presently take for granted. We might lose our freedom to discriminate in favour of our own communities, for example.

至于“目标”问题,如果我们将自己置于这些道德指导和守门人的手中,我们可能会牺牲自己的自主权 — 这是构成我们人类的重要部分。那些比我们更善于坚守道德高地的机器可能会劝阻我们目前视为理所当然的某些过失。例如,我们可能会失去优待我们自己社群的自由。


Loss of freedom to behave badly isn’t always a bad thing, of course: denying ourselves the freedom to put children to work in factories, or to smoke in restaurants are signs of progress. But are we ready for ethical silicon police limiting our options? They might be so good at doing it that we won’t notice them; but few of us are likely to welcome such a future.



These issues might seem far-fetched, but they are to some extent already here. AI already has some input into how resources are used in our National Health Service (NHS)here in the UK, for example. If it was given a greater role, it might do so much more efficiently than humans can manage, and act in the interests of taxpayers and those who use the health system. This article is from laokaoya website. However, we’d be depriving some humans (e.g. senior doctors) of the control they presently enjoy. Since we’d want to ensure that people are treated equally and that policies are fair, the goals of AI would need to be specified correctly.



We have a new powerful technology to deal with – itself, literally, a new way of thinking. For our own safety, we need to point these new thinkers in the right direction, and get them to act well for us. It is not yet clear whether this is possible, but if it is, it will require a cooperative spirit, and a willingness to set aside self-interest.

我们面临着一项强大的新技术 – 它本身甚至代表着一种新的思维方式。为了我们自身的安全,我们需要引导这些新的思考者朝着正确的方向发展,并让它们善待我们。目前尚不清楚是否有可能实现这一点,但如果可能的话,这将需要一种合作精神和愿意抛开个人利益的意愿。


Both general intelligence and moral reasoning are often thought to be uniquely human capacities. But safety seems to require that we think of them as a package: if we are to give general intelligence to machines, we’ll need to give them moral authority, too. And where exactly would that leave human beings? All the more reason to think about the destination now, and to be careful about what we wish for.


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